Assignment on

MODERN RELIGIOUS AND SECULAR MOVEMENTS IN INDIA

ISKCON AND BRAHMAKUMARIS

Submitted To: Rev. Dr. V. S. Varughese Submitted By: Nitin S. Cherian

______________________________________________________________________________

INTRODUCTION

The Socio-Economic-Political and Religious situation of India at the beginning of the 19 th

century was responsible for the renaissance. Followed by this, there were a series of different
types of modern movements in the country. They addressed various issues and had massive
impact in the country. Some of these Socio-Religious Movements were within the Hinduism. In
this assignment, we will be focusing on the Bhakti Vedanta Prabhupada – ISKCON and Prajapati
Brahmakumaris.

1. Bhakti Vedanta Prabhupada – ISKCON

The International Society for Krishna Consciousness (ISKCON), otherwise known as the
Hare Krishna movement, includes five major centres, temples and rural communities, nearly one
hundred affiliated vegetarian restaurants, thousands of namahattas or local meeting groups, a
wide variety of community projects, and millions of congregational members worldwide.
Krishna consciousness means an awareness of and affection for the Supreme Person, Krishna.
It is the culmination of all forms of yoga, knowledge, meditation, and spirituality. ISKCON
devotees chant God’s names in the form of the maha-mantra, or the great prayer for deliverance:
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama Hare Rama, Rama
Rama, Hare Hare.

1.1. History

ISKCON was founded by AbhayaCaranaravindaBhaktivedantaSwami in New York City,

USA, in the year 1966. He is considered as the spiritual guru of the organization. However, it is
difficult enough to prove that Swami Prabhupada is the “authorized” successor of his guru,
Bhaktisiddhanta, and the claim that the “disciple succession” goes back 5,000 years to Krishna
himself has to be accepted purely on faith.1 ISKCON was founded with the objective of
encouraging the practice of Bhakti Yoga or Krishna Consciousness. The members of ISKCON
dedicate their words and deeds towards pleasing Lord Krishna, whom they consider to be the
Supreme One.

1
Vishal Mangalwadi, The World of Gurus (New Delhi: Vikas Publishing House Pvt. Ltd., 1977), 82.
 When this organization was founded in 1966, the term "Krishna consciousness" was
chosen over "God consciousness" to emphasize the specific, attractive personality of Krishna,
who is the Supreme Being mentioned in so much of Vedic literature as the source of all that
exists and the ultimate source of all energies.2

1.2. Beliefs and Practices

ISKCON belongs to the Gaudiya-Vaishnavasampradāya, a monotheistic tradition within

the Vedic or Hindu culture, a Vaishnava religious movement that has been prevalent in India
since the latter part of the 15th century. Philosophically, it is based on the Sanskrit texts
Bhagavad-gītā and the BhagavatPurana, or SrimadBhagavatam. Bhaktivedanta Swami took this
tradition to the Western world and spread it through his write-ups and translations of Hindu Holy
Scriptures like the SrimadBhagavatam, Bhagavad Gita, and ChaitanyaCharitamrita among
others. These are the historic texts of the devotional bhakti yoga tradition, which teaches that the
ultimate goal for all living beings is to reawaken their love for God, or Lord Krishna, the “all-
attractive one”.3 These works are now regarded as the scriptures of ISKCON and are available in
many languages.

The ISKCON theology upholds Lord Krishna as the ultimate God and the source of all
avatars of the Almighty. Radha is regarded as the female counterpart of Krishna and the epitome
of divine love.

Members of ISKCON practice bhakti-yoga in their homes and also worship in temples.
They also promote bhakti-yoga, or Krishna Consciousness, through festivals, the performing
arts, yoga seminars, public chanting, and the distribution of the society’s literatures. These
activities are called Sankirtan within the organization. ISKCON members have also opened
hospitals, schools, colleges, eco-villages, free food distribution projects, and other institutions as
a practical application of the path of devotional yoga.

1.2.1. Karma

It does not believe in absolute law of karma. It just seems to be an assumption to fill the
moral vacuum created by the amoral character of God.4

1.2.2. Bhakti

Prabuphada was greatly opposed to previous Hindu doctrines of impersonal-ism. As an

alternative, Prabhupada upheld Chaitanya's personalized vision of the divine, claiming that each
human being or jiva, possessing limited power and will, represents consciousness, derived from
2
“History of Hare Krishna Movement,” by BBT Online Ministry Inc., http://www.krishna.com/history-hare-krishna-
movement-0 (16 February, 2020).
3
Vishal Mangalwadi, The World of Gurus..., 91.
4
Vishal Mangalwadi, The World of Gurus..., 97.
the Absolute. Although the physical world appears to be a multiplicity of jivas, there is actually
no division in the context of Krishna, the monistic essence of the entire universe. Thus, all jivas
are by nature pure. However, as jivas indulge in the pleasures of the physical world, they became
slaves to the power of maya (illusion) and grow away from realization of god. In the tradition of
Gaudiya Vaishnavism, Prabhupada held that the primary means to attaining true union with
Krishna is through personal devotion, or bhakti.5 Here, devotees (or Bhaktas) cultivate genuine
faith by dedicating their thoughts, actions, chants and worship, towards Krishna are pleasing
him. The desired end is said to be intimate experience of Krishna characterized by realization of
pure, unmitigated love for the Supreme divinity.

1.2.3. Sadhana

ISKCON's strong roots in the bhakti tradition of devotional Hinduism have rendered
worship activities particularly important in the tradition. Prabhupada was of the opinion that
members of the group follow the practice of sadhana, or the service of three-dimensional images
of Krishna based on Caitanya's prescriptions for worship. Prabhupada emphasized two
devotional activities: recitation of the maha mantra and regular reading of the Bhagavata Purana. 6
Worship is not limited to the temple but also to the houses. ISKCON members are instructed by
their guru during their initiations as to the correct practices concerning deity worship in the
home.7 ISKCON has outlined worship procedures in order to aid members in carrying out rituals.
ISKCON also uses the Internet to make these procedures easily accessible, with most of the sites
featuring daily postings dealing with questions and concerns related to deity worship.

1.3. Purposes of ISKCON

 To systematically propagate spiritual knowledge to society at large and to educate all
people in the techniques of spiritual life in order to check the imbalance of values in
life and to achieve unity and peace throughout the world.
 To propagate a consciousness of Krishna, as it is revealed in the Bhagavad-gita and
the Srimad-Bhugavatam.
 To bring the members of ISKCON together with each other and nearer to Krishna, the
prime entity, thus developing the idea within the members, and humanity at large, that
each soul is connected to the Godhead (Krishna).
 To teach and encourage the sankirtana movement (see below), congregational
chanting of the holy names of God as revealed in the teachings of Lord Sri Chaitanya
Mahaprabhu.
5
Vishal Mangalwadi, The World of Gurus..., 97.
6
Swami Prabhupada, The Science of Self-Realization, (UK: The Bhaktivedanta Book Trust, 1968), 45.
7
Swami Prabhupada, The Science of Self-Realization..., 54.
  To erect for the members, and for society at large, a holy place of transcendental
pastimes, dedicated to the personality of Krishna.
 To bring the members closer together for the purpose of teaching a simpler and more
natural way of life.
 To publish and distribute periodicals, magazines, books and other writings with the
aforementioned purposes in mind.

2. Prajapati Brahma Kumaris

The word Brahma Kumaris means, "Daughters of Brahma." It is not a religion but a
religious movement that came into existence in the year 1937. It was the brainchild of a wealthy
Sindhi businesman Lekhraj Kriplani, who was later known as Dada Lekhraj. One of the goals of,
Brahma Kumaris is the liberation of women, but the kind liberty sought by the Brahma Kumaris
cannot really be understood except in the context of Hindu religious culture.8

2.1. Historical Background

The original inhabitants of Sindh were the people of Indus valley civilization. Shiva was
the main deity of this place. Aryan Invasion took place around 1500 BCE and it was during this
period, the birth of Hindu tradition and birth of Vedas occurred. The civilization grew and
developed into formation of traditional family line culture. Around eighteenth and nineteenth
century, many well known families arose in the business. Out of them, Dada Lekhraj's family
was one of the four well known families in Sindh. Lekhraj’s family followed the business of
selling diamonds.

Amidst of the economic, socio, political and religious decline in Sindh region during
early nineteenth century, the diamond business flourished in this region. This attracted further
foreign invasion. Followed by foreign rule, people forgot the true Sindh culture such as Satvic
food style, cooking food in the remembrance of God, etc. 9 But, leading families continued to
play dominant role in the Sindh Society.

The Sindh Hindu community was patriarchal in nature, and thus married women lived
under the authority of men in the family. Women were restricted to attain religious knowledge
and to participate actively in any other public and social spheres. 10 After marriage, women were
to live under complete domination of her husband and father in law. She was considered only as
a helpmate or a companion in service of her husband. The life of women was thus restricted
8
Lawrence A. Babb, “Indigenous Feminism in a Modern Hindu Sect,” Signs 9/3 (Spring, 1984): 399.
9
Jagdish Chander, Aadhidevan, (Kerala: PBKVV, 1983), 1.
10
Jagdish Chander, Aadhidevan, (Kerala: PBKVV, 1983), 3.
behind the four walls of her house. Business activities abroad often kept these men away from
home for years at a time, leaving many families headed by absentee fathers and husbands. 11
Thus, women were held into their lonliness and pain.

Due to these factors, most women were disinterested in their relationship with their
husband.. This social condition made an easy ground for Brahma Kumaris to flourish.

2.2. Formation and Growth of the Movement

Dada Lekhraj had a concern about the pathetic condition of women during his journeys
for diamond business and he was unhappy, regarding the situation women in his own family.
Lekhraj, sold his entire share of wealth at the age of sixty. His transformation was based on his
visions that invoked him to act towards the women community. As per the tradition, Lord
Vishnu revealed him a vision of a future golden age when there will be a paradise of beauty for
all who are alive.12 Lekhraj claimed that he had six visions, among that sixth one led him towards
the idea of the Brahma Kumari tradition.13 On a critical note, since these visions are spiritual
experiences, one cannot explain the sequence of events and what exactly these visions intended
to convey. But, Lekhraj's visions attracted the attention of others, and the nucleus of followers
came into existence.14

In 1936, Lekhraj established a spiritual organization called Om Mandali. Originally a

follower of the Vaishnavite Vallabhacharya sect, he is said to have had 12 gurus but started
preaching or conducting his own satsangs which, by 1936, had attracted around 300 people from
his community, many of them being wealthy. After his encounter with visions, it was believed
that a spiritual being (Shiva, who was the main deity of the region) entered in his body and spoke
through him. Since then, Lekhraj has been regarded as a medium of God, and as such, speaking
channeled messages of high importance within the religious movement's belief system. 15 Lekhraj
himself never claimed any divine nature, but mentioned that he was send with a special role as
human being.

In 1937, Lekhraj named some of the members of his satsang as a managing committee,
and transferred his fortune to the committee. This committee, known as Om Mandali, was the
nucleus of the Brahma Kumaris. Several women joined Om Mandali, and contributed their
wealth to the association. Thus, a movement got stimulated focused on women, which stemmed
out of resistance against patriarchal mindset. Gradually, the young and old women in great
number started joining the movement, leaving behind their family members. As the movement
grew, the Lekhraj attained the name Brahma Baba. His main goal was upliftment of the women

11
Lawrence A. Babb, “Indigenous Feminism in a Modern..., 400.
12
Frank Whaling, Understanding Brahma Kumaris, (New Delhi: Pentagon Press, 2013), 20.
13
Frank Whaling, Understanding Brahma Kumaris..., 14.
14
Lawrence A. Babb, “Indigenous Feminism in a Modern..., 402.
15
Frank Whaling, Understanding Brahma Kumaris..., 16.
before the golden age. For him, men were already vested with power and authority and in order
to balance this, women were to be given opportunity to exercise leadership roles.

The relatives of movement members formed an "anti- om mandli" association, and a local
press undertook a campaign against the sect. Brahma Kumaris advocating celibacy to young and
married women, who joined the organization, was the major concern of those who resisted this
movement.

2.3. Faith Affirmations of Brahma Kumaris

2.3.1. Shiva Baba

Brahma Kumaris presents a God who is shapeless, form less supreme soul residing in the
soul world which is away from material world that humans resides. Shiva Baba is considered as
supreme entity of Brahma Kumaris. Shiva Baba is the main source of transcendence. 16 Brahma
Kumaris presents Shiva as onlooker of the soul world. For them, Shiva Baba is not omnipresent,
because he could not appear in the material world. 17 They see God as incorporeal and eternal,
and regard him as a point of living light like human souls, but without a physical body, as he
does not enter the cycle of birth, death and rebirth. 18 According to Brahma Kumaris, Shiva Baba
intervenes and renews the world at appropriate times, especially at confluence age. Brahma
Kumaris considers the present time as an age of confluence age and through Brahma Baba, Shiva
Baba gave revelation to the world.

2.3.2. Brahma Baba

Brahma Baba is not considered as God, but as a great human leader who conveyed the
great message to humanity. He was well known for his council and was respected for his visions.
He died in 1969 and is still revered as a great and spiritual man. Brahma Kumari followers
believe that after his death Brahma Baba entered into intermediate subtle world and became Bap-
Dada in conjunction with Shiva Baba.

2.3.3. Festivals of Brahma Kumaris

The Brahma Kumaris celebrate festivals that belong to any tradition by adapting their
own way. This is done to grow interfaith awareness . Some of them are as follows:

Ascension Day is celebrated on January 18th and August 25th as death anniversaries of
Brahma Baba and Dadi Prakashmani respectively. Apart from this the other festivals are
Dhussera, Navarathri, Diwali, Mahashivratri, Holi, Rakshabhandan, etc.

2.3.4. Aesthetics

16
Frank Whaling, Understanding Brahma Kumaris..., 87.
17
BKWSU, New Beginning, (Rajasthan: PBKVV , 1996), 40.
18
Frank Whaling, Understanding Brahma Kumaris..., 44.
 Brahma Kumaris have a strong cultural interest even though they are in an evolving
stage. Their white colored dress is their sign of commitment to faith practices of Brahma Kumari
Community and also signifies of purity or aesthetic neatness. Parallel to the whiteness of attire
has been a fascinating use of white building in different places around the world. 19 Music is
another hallmark of Brahma Kumaris especially those played during murali sessions. They also
use pictures of Brahma Baba and Om Radhe. Other than Muralis, Brahma Kumaris do not have
any scriptures. The main themes of Muralis are Soul, God, mind, intellect and Sanskaras,
meditation, spiritual life style, world transformation, confluence age, world cycle, karma
philosophy, three worlds, eight spiritual powers and discernment.

2.4. Spirituality of Brahma Kumaris

The deepest foundation and importance element of Brahma Kumaris life is Spirituality.
Cultivating the God consciousness is the major aspect of Brahma Kumaris and spiritual life is the
only way to attain it. In order to be effective person one should retreat from "body
consciousness" to "soul consciousness". This soul consciousness is the basis for any spiritual
attainment, since it takes us away from bondage''.20

The body consciousness could be overcome by distracting oneself from worldly

pleasures, abstinence from selfishness and not indulging in sex. It is not just a kind of "sanyasi"
life, but it is a deep spirituality centred on the notion that each person is essentially a soul, not a
body. Outward bodily and worldly features of sex, race, color, attractiveness, nationality or dress
were superficial and of quite secondary importance. It was important to treat each person as a
soul requiring tolerance, calmness, love, generosity and civility and thus to make them vessels of
peace".21 Brahma Kumaris offers a spiritual life not withdrawing from earthly matters but by
engaging in material matters along with renouncing from body consciousness.22

2.5. Karma

The Brahma Kumaris are of the view that an individual is responsible for one’s own
action. There are three kinds of karma's namely sukarma, vikarma and akarma. Sukarma is
positive and pure action that produces happiness and which occurs through practice of the virtues
connected with soul consciousness.23 Vikarma are actions that produce sorrow and will be
associated with body consciousness, namely lust, anger, greed, attachment and ego. Akarma is
actions that have neutral effects such as sleeping, washing. Every individual sanskara bears
imprints about the karma that one is performing. To improve the quality of the soul, each person
has to perform Sukarma.

19
Frank Whaling, Understanding Brahma Kumaris..., 105.
20
BKWSU, New Beginning, (Rajasthan: PBKVV , 1996), 133.
21
Frank Whaling, Understanding Brahma Kumaris..., 39.
22
BKWSU, New Beginning, (Rajasthan: PBKVV , 1996), 169.
23
BKWSU, New Beginning, (Rajasthan: PBKVV , 1996), 72.
Conclusion

In this assignment, we tried to study two of the socio-Religious Movements within

Hinduism. We can say that, both of them belonged to Guru tradition. ISKCON belong to the
monotheistic tradition within the Hindu Culture. The member practice more often bhakti-yoga
and promote India’s Vaishnava spiritual culture. On the other hand, Brahmakumaris is a spiritual
organisation led by women. It supports the cultivation of a deep collective consciousness of
peace and of the individual dignity of each soul. These movements do have implications on the
mission and ministries, today. Both these movements focus on inner spirituality and unity, which
can be an inspiration to church towards ministry ahead.

Bibliography

Babb, Lawrence A. “Indigenous Feminism in a Modern Hindu Sect.” Signs 9/3 (Spring, 1984):
399-402.

BKWSU. New Beginning. Rajasthan: PBKVV, 1996.

Chander, Jagdish. Aadhidevan. Kerala: PBKVV, 1983.

Mangalwadi, Vishal. The World of Gurus. New Delhi: Vikas Publishing House Pvt. Ltd., 1977.

Prabhupada, Swami. The Science of Self-Realization. UK: The Bhaktivedanta Book Trust, 1968.

Whaling, Frank. Understanding Brahma Kumaris. New Delhi: Pentagon Press, 2013.

Webliography

“History of Hare Krishna Movement,” by BBT Online Ministry Inc.,

http://www.krishna.com/history-hare-krishna-movement-0 (16 February, 2020).